Eaalim Institute -MUSLIM SUNDAY SCHOOLS “5” free tajweed course
MUSLIM SUNDAY SCHOOLS “5”
free tajweed course
free tajweed course with eaalim institute HERE
Main article: Ilm al-Kalam
ʿIlm al-Kalām (Arabic: علم الكلام, literally “science of discourse”[9]), usually foreshortened to kalam and sometimes called “Islamic scholastic theology”, is a rational undertaking born out of the need to establish and defend the tenets of Islamic faith against doubters and detractors.[10] ‘Ilm al-Kalam incorporates Aristotelian reasoning and logic into Islamic theology. A scholar of kalam is referred to as a mutakallim (plural mutakallimūn) as distinguished from philosophers, jurists, and scientists.[11] There are many possible interpretations as to why this discipline was originally called “kalam”; one is that the widest controversy in this discipline has been about whether the Word of God, as revealed in the Qur’an, can be considered part of God’s essence and therefore not created, or whether it was made into words in the normal sense of speech, and is therefore created.
free tajweed course
MUSLIM SUNDAY SCHOOLS “5”
Ash’ariyyah
Main article: Al-Ash`ari
The Mu’tazila were challenged by Abu al-Hasan Al-Ash’ari, who famously defected from the Mu’tazila and formed the rival Ash’ari school of theology.[12] The Ash’ari school took the opposite position of the Mu’tazila and insisted that truth cannot be known through reason alone. The Ash’ari school further claimed that truth can only be known through revelation. The Ash’ari claim that without revelation, the unaided human mind would not be able to know if something is good or evil.
Today, the Ash’ari school is considered one of the Orthodox schools of Sunni theology. The Ash’ari school is the basis of the Shafi’i school of jurisprudence, which has supplied it with most of its most famous disciples.[13] The most famous of these are Abul-Hassan Al-Bahili, Abu Bakr Al-Baqillani, al-Juwayni, Al-Razi and Al-Ghazali. Thus Al-Ash`ari’s school became, together with the Maturidi, the main schools reflecting the beliefs of the Sunnah.[13]
Mātūrīd’iyyah
Main article: Maturidi
The Maturidi school was founded by Abu Mansur Al Maturidi, and is the most popular theological school amongst Muslims, especially in the areas formerly controlled by the Ottomans and the Mughals. Today, the Maturidi school is the position favored by the ahl al-ra’y (people of reason), which includes only the Hanafi school of fiqh who make up the majority of Sunni Muslims.[14]
free tajweed course
The Maturidi school takes the middle position between the Ash’ari and Mu’tazili schools on the questions of knowing truth and free will. The Maturidis say that the unaided human mind is able to find out that some of the more major sins such as alcohol or murder are evil without the help of revelation, but still maintain that revelation is the ultimate source of knowledge. Additionally, the Maturidi believe that God created and can control all of His creation, but that He allows humans to make individual decisions and choices for themselves.
Muʿtazila
Main articles: Muʿtazila and Wasil Ibn ‘Ata’
The first group to pursue this[which?] undertaking were the Mu’tazila, who asserted that all truth could be known through reason alone. Mu’tazili theology originated in the 8th century in Basra when Wasil Ibn ‘Ata stormed out of a lesson of Hasan al-Basri following a theological dispute.
The Mu’tazila asserted that everything in revelation could be found through rational means alone. The Mu’tazila were heavily influenced by the Greek philosophy they encountered and began to adopt the ideas of Plotinus, whose Neoplatonic theology caused an enormous backlash against them. They are no longer considered an Orthodox school of theology by Sunni Muslims.
Bishriyya
Main article: Bishriyya
Bishriyya followed the teachings of Bishr ibn al-Mu’tamir which were distinct from Wasil ibn Ata.
Bâ’ Hashimiyyah
Main article: Bahshamiyya
Bâh’ Sham’iyyah[15] was a school of Mu’tazili thought, rivaling the school of Qadi Abd al-Jabbar, based primarily on the earlier teaching of Abu Hashim al-Jubba’i,[16] the son of Abu ‘Ali Muhammad al-Jubba’i.
free tajweed course
Further information: Abu’l Husayn al-Basri
Jahmiyyah
Main article: Jahmites
Jahmis were the followers of the Islamic theologian Jahm bin Safwan who associated himself with Al-Harith ibn Surayj. He was an exponent of extreme determinism according to which a man acts only metaphorically in the same way in which the sun acts or does something when it sets.[17] This is the position adopted by the Ash’ari school, which holds that God’s omnipotence is absolute and perfect over all creation.
Qadariyyah
Main article: Qadariyyah
Qadariyyah is an originally derogatory term designating early Islamic theologians who asserted human beings are ontologically free and have a perfect free will, whose exercise justifies divine punishment and absolving God of responsibility for evil in the world.[18][19] Their doctrines were adopted by the Mu’tazilites and rejected by the Ash’aris.[18] The tension between free will and God’s omnipotence was later reconciled by the Maturidi school of theology, which asserted that God grants human beings their agency, but can remove or otherwise alter it at any time.
free tajweed course
Further information: ‘Amr ibn ‘Ubayd, Al-Jubba’i, Abd al-Jabbâr al-Hamadhânî, Ibrahim an-Nazzam, and Al-Jahiz
Muhakkima
Main article: Muhakkima
Part of a series on Islam
Muhakkima
Muhakkimite Creed.png
Beliefs and practices
MonotheismKitmanTakfirTheology
History
Early First FitnaBattle of SiffinBattle of NahrawanDynasties RustamidsNabhanidsYa’rubidsZanzibarOmanIbadi Hadith Canon Jami SahihTartib al-Musnad
Notable Individuals
Abd al-Rahman ibn MuljamNafi ibn al-AzraqNajda ibn Amir al-HanafiAbu Bilal MirdasAbu QurraAbdullah ibn Ibad Jabir ibn ZaydAbu YazidAbd Allah ibn Yazid al-Fazari
Branches and sects
Khawarij AzariqahSufriyyahNajdatIbadiyyah WahbiyyahNukkariAzzabas
Allah-green.svg Islam portal
vte
The groups that were seceded from Ali’s army in the end of the Arbitration Incident constituted the branch of Muhakkima (Arabic: محكمة). They are mainly divided into two major sects called Kharijites and Ibadis.
Khawarij
Main article: Khawarij
The Kharijites considered the caliphate of Abu Bakr and Umar to be rightly guided but believed that Uthman ibn Affan had deviated from the path of justice and truth in the last days of his caliphate, and hence was liable to be killed or displaced. They also believed that Ali ibn Abi Talib committed a grave sin when he agreed on the arbitration with Muʿāwiyah. In the Battle of Siffin, Ali acceded to Muawiyah’s suggestion to stop the fighting and resort to negotiation. A large portion of Ali’s troops (who later became the first Kharijites) refused to concede to that agreement, and they considered that Ali had breached a Qur’anic verse which states that The decision is only for Allah (Qur’an 6:57), which the Kharijites interpreted to mean that the outcome of a conflict can only be decided in battle (by God) and not in negotiations (by human beings).
free tajweed course
The Kharijites thus deemed the arbitrators (Abu Musa al-Ashʿari and Amr Ibn Al-As), the leaders who appointed these arbitrators (Ali and Muʿāwiyah) and all those who agreed on the arbitration (all companions of Ali and Muʿāwiyah) as Kuffār (disbelievers), having breached the rules of the Qur’an. They believed that all participants in the Battle of Jamal, including Talha, Zubair (both being companions of Muhammad) and Aisha had committed a Kabira (major sin in Islam).[20]
Kharijites reject the doctrine of infallibility for the leader of the Muslim community, in contrast to Shi’a but in agreement with Sunnis.[21] Modern-day Islamic scholar Abul Ala Maududi wrote an analysis of Kharijite beliefs, marking a number of differences between Kharijism and Sunni Islam. The Kharijites believed that the act of sinning is analogous to Kufr (disbelief) and that every grave sinner was regarded as a Kāfir (disbeliever) unless he repents. With this argument, they denounced all the above-mentioned Ṣaḥābah and even cursed and used abusive language against them. Ordinary Muslims were also declared disbelievers because first, they were not free of sin; secondly they regarded the above-mentioned Ṣaḥābah as believers and considered them as religious leaders, even inferring Islamic jurisprudence from the Hadeeth narrated by them.[20] They also believed that it is not a must for the caliph to be from the Quraysh. Any pious Muslim nominated by other Muslims could be an eligible caliph.[20] Additionally, Kharijites believed that obedience to the caliph is binding as long as he is managing the affairs with justice and consultation, but if he deviates, then it becomes obligatory to confront him, demote him and even kill him.
Ibadiyya
Main article: Ibadi
Ibadiyya has some common beliefs overlapping with Ashari, Mu’tazila, Sunni and some Shiites.[22]
Murji’ah
Main article: Murji’ah
Murji’ah (Arabic: المرجئة) is an early Islamic school whose followers are known in English as “Murjites” or “Murjites” (المرجئون). The Murji’ah emerged as a theological school in response to the Kharijites on the early question about the relationship between sin and apostasy (rida). The Murji’ah believed that sin did not affect a person’s beliefs (iman) but rather their piety (taqwa). Therefore, they advocated the idea of “delayed judgement,” (irjaa). The Murji’ah maintain that anyone who proclaims the bare minimum of faith must be considered a Muslim, and sin alone cannot cause someone to become a disbeliever (kafir). The Murjite opinion would eventually dominate that of the Kharijites and become the mainstream opinion in Sunni Islam. The later schools of Sunni theology adopted their stance while form more developed theological schools and concepts.
free tajweed course
Shia schools of theology
Part of a series on Islam
Shia Islam
Ghadir Logo Vector.svg
Beliefs and practices
Holy days
History
Branches and sects
Ahl al-Kisa
Holy women
Ghadir logo.png Shia Islam portal
vte
Main articles: Shiites, Imamah (Shia doctrine), and Shia Islamic beliefs and practices
Zaydi-Fivers
The Zaidi School of Divinity is close to the Mu’tazilite school. There are a few issues between both schools, most notably the Zaydi doctrine of the Imamate, which is rejected by the Mu’tazilites. Amongst the Shi’a, Zaydis are most similar to Sunnis[23] since Zaydism shares similar doctrines and jurisprudential opinions with Sunni scholars.[24]
Bāṭen’iyyah
Main articles: Batin (Islam), Esoteric interpretation of the Quran, and Sufi cosmology
The Bāṭen’iyyah ʿAqīdah, was originally introduced by Abu’l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī,[25][26] and later developed by Maymūn al-Qaddāh[27] and his son ʿAbd Allāh ibn Maymūn[28] for the esoteric interpretation[29] of the Qur’an. The members of Batiniyyah may belong to either Ismailis or Twelvers.
free tajweed course
Further information: Sevener, Qarmatians, Fatimid Islamic Caliphate, and Hashashins
Imami-Ismā’īlīs
Part of a series on Shīa Islam
Ismailism
Main articles: Ismā’īlī, Batiniyyah, Imamah (Ismaili doctrine), Seven pillars of Ismailism, and List of Ismāʿīlī Imams
The Ismā’īlī Imāmate differ from Twelvers because they had living imams or da’is for centuries. They followed Isma’il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam[30] after his father Ja’far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja’far, he had passed on the mantle of the imāmate to his son Muḥammad ibn Ismā’īl al-Maktum as the next imam.[31]
see other blog about HERE
free tajweed course with eaalim institute HERE
